Job 4

Eliphaz to answer Job, reproveth his impatience, 1, etc. setteth the Justice of God before him, to show that God did punish him thus, by reason of his sins, 7. he relates unto him a vision, or the apparition of an Angel, 12. together with his speech, thinking the same might well be applied to this case of Job, 17. Job is exhorted to humility and repentance, 18.

1. Then answered Eliphaz the Temanite, and said:

2. If we took up a word against thee, [the Hebrew word Nasah is used for taking, or lifting up, Psalms 4:7. the like manner of speaking ye have, Numbers 23:7. & 27. 1. Oth. if we tried, or essayed a word unto thee, or on thee; viz. to speak] shouldst thou be vexed? [Heb. properly, weary, or wearied, i.e. ill pleased. This they were afraid of, perceiving in Job, some tokens of impatience, of which they began to judge wrongfully] nevertheless, who shall be able to refrain himself from words? [viz. having observed and marked the words, which thy mouth hath uttered, even against the honour of the most High, which we are bound to maintain. Here, under the colour of godly zeal, Eliphaz proceedeth to pass a wrong Judgement over his friend good Job.]

3. Lo, thou hast instructed many; and thou hast strengthened slack hands, [understand such men or persons, as were slack and remiss in their duties, especially when some heavy cross or affliction had assaulted them. Compare Isaiah 25:3. the hands are said to grow slack, when one’s strength and courage fails him. See 2 Sam. 4. on v. 1.]

4. Thy words have raised up the stumbling: [i.e. those which through unbelief, diffidence or mistrust, impatience and murmuring, had stumbled and fallen in the way of godliness, i.e. had sinned and done amiss. See of such spiritual failings, Proverbs 25:26. 1 Cor. 10. 12. Galatians 6:2.] and the bending knees thou hast set fast. [i.e. such as by reason of their great Weakness, stood in need to be supported by strong comforts, least they should sound and sink under the Cross. Compare Isaiah 35:3.]

5. But now it commeth upon thee [the evil of punishment namely, under which, seeing others heretofore, thou wast wont to instruct, strengthen, exhort, and comfort them. Therefore it is strange, thou shouldst not know how to practise it now on thyself] and thou art vexed: [or faint, swooned, viz. under the burden of thy suffering] it reacheth unto thee, and thou art troubled.

6. Was not thy fear (of God) [i.e. thy piety and religion] thy hope? [viz. whereon thou didst rely, i.e. a cause, or ground to hope for, and enjoy the reward of thy piety. The sense is, didst thou not hope, that as long as thou shouldst fear God, he would still do good unto thee? But now he hath dealt otherwise with thee. Consider therefore, that thy fear of God hath not been upright, but feigned and meer hypocrisy. The Hebrew word is likewise taken for hope. Bel. 8. 14. & 31. 24. Psalms 78:7. Proverbs 3:26.] and the uprightness of thy ways, thine expectation?

7. Remember but, who is the innocent that did perish, and where are the upright destroyed?

8. (But) like as I have seen, those that plowed naughtiness, and sowed toil, do reap the same. [i.e. those that live godlessly, and do evil unto others, they shall be punished at last by God for their misdeeds. See the like manner of speaking, bel. 15. 35. Psalms 7:15. Proverbs 22:8. Isaiah 59:4. Hosea 10:13. Galatians 6:7, 8.

9. From the breath of God they perish; [this is spoken of God by comparison the better to express his power and justice. The Breath of God doth signify his power which he doth use and exercise according to his Will, and is as easily able to execute his purpose, as a man to let his breath go forth. Compare below chapter 33. 4. and 37. 10. Isaiah 30:33.] and from the blast of his nose [understand his wrath and indignation, comp. below 9. 30. and the annot.] they are undone.

10. The roaring of the Lion, and the voice of the Grim Lion, and the teeth of the young Lions are broken [The meaning is, that as God doth curb and consume the fell and furious Beasts, so he knows likewise how to bridle and break the fiercest Tyrants, and wickedest men here compared unto Lions. Others. (by the ) roaring of the Lyon, and the voice of the fell Lyon, they perish, and by the teeth they are grinded, viz. The wicked. The fence being, if God do not destroy them by themselves, or by others, or by some inanimate creatures, then he destroyeth them by wild beasts.

11. The old Lyon perisheth, because there is no prey; and the young (ones) of an elderly Lyon are scattered. [i.e. Even as the Lyons, be they never so fierce and stout, bel. Ch. 30. 39. Must yet perish at the last by one means or other; so the wicked Tyrants must come to their end once, through the just judgement of God, either end once, through the just judgement of God, either sooner or later.]

12. Moreover a word [i.e. a doctrine and revelation from God, well fitting this purpose] is secretly brought unto me, [Heb. Stolen, or come in a stealing manner, i.e. privately, and in secret conveyed unto me, that I should take special notice of, and well remember it] and mine ear hath apprehended a little [or, small portion] of it.

13. Among the thoughts [the Hebrew word doth properly signify boughs and branches, as Isaiah 17:6. And 27. 11. But here it is taken by way of comparison, for thoughts, as also bel. 20. 2. See likewise 1 Kings 18:21. And the annotation thereupon, for even as the branches come forth, out of the stem, stock or body of the Tree, so do the thoughts proceed from the mind or heart of man.] of the visions of the night [or out of the visions, that is, which do proceed out of the visions of the night. Oth. According to the visions of the night. Understand, such visions as are showed, or made to appear unto men by night, either in their sleep, or without it. See of Visions, Gen. 15. On v. 1. And 46. On v. 2.] when deep sleep falleth upon men;

14. Terror and trembling came upon me; [such as doth use to happen unto those, to whom God appeareth either by himself, or by his Angels, to prepare them for Devotion and Reverence, comp. Exodus 3:6. And the annot.] and terrified the multitude of my bones [i.e. all my bones]

15. Then (there) went by [thus the Hebrew word is likewise taken, bel. 9. 11, 26. And 11. 10.] before my face a spirit: [i.e. a good Angel of the LORD, for to declare unto him that which follows v. 17.] he made the hair of my flesh [i.e. of my head] to rise an end [or, to mount up]

16. He stood [that Spirit namely] yet I knew not his feature; an image (there) was before mine eyes; there was stillness [compare with this 1 Kings 19. V. 12, 13. And the annotations upon it.] and I heard a voice (saying):

17. Should a man [the Hebrew word doth properly signify a man that is full of weakness and frailty, and subject to a world of miseries, followed by death.] be more righteous then God? Should a man be purer then his Maker? [i.e. then God that made and created him. So also Deuteronomy 32:15. And 35. 10. Proverbs 14:31. And 22. 2. Isaiah 17:7. Hosea 8:14.]

18. Behold, he would not put trust in his Servants : [Understand his holy Angels, which stand before him, to execute his will and pleasure, Psa. 103. V. 20, 21. The meaning is; He should not rely upon their gifts and abilities, wherein they are created, if they were separated once from that continual care and custody, whereby he maintaineth them in their good condition. The like manner of speaking we have below also, chapter 15. 15.] howbeit he hath put brightness in his Angels [whereby is understood the perfection or accomplishment of the gifts and graces which God hath created in the Holy Angels. For although they be extraordinary, yet they may be not compared with the perfection of the Creator, forasmuch as without his continual grace and power, they would be subject to change and a alteration in themselves. In which sense also Eliphaz below chapter 15. Vers. 15. Saith; the heavens are not pure in the eyes of the LORD, namely being compared with his infinite perfection. Others, and he should charge folly upon his Angels: i.e. he should count them fond and foolish, if they would think themselves more righteous than God: so as Eliphaz thought Job had said of himself: or, he might well be able to lay folly to their charge, if he should judge of them, according to their nature without his gift, whereby he doth continually maintain them in their state and condition, otherwise he findeth that they might easily fall away to foolishness and madness: or, he might be able to charge them with folly in comparison of his infinite wisdom and majesty.

19. How much less (in) these [viz. Consideth or trusteth he, God namely. Others. How much the more folly upon those] which dwell in houses of Clay; [Understand by these the bodies of men, who originally are made of earth and clay, Genesis 2:7. 1 Cor. 15. 47. And so those bodies likewise are compared to houses or dwellings of men, in opposition to the Celestial habitations of the Angels.] Whose foundation is in the dust; they are bruised [Heb. Bruise i.e. are bruised, and so below ch. 7. V. 3. Have appointed me, for are, or be appointed me, et 34. 20. Take away ; for is; or, be taken away. Proverbs 6:30. Despise, for, be despised, Luke 12. Et 20. Shall ask, for shall be asked, etc.] before the mothers [Heb. Before the face of a moth, i.e. very suddenly, sooner and more easily then a moth is consumed, which is bruised and consumed by the least touch, or rub. The words, before the face; do not signify the place here but the time, as Genesis 27:7. And 29. 26. And 36. 31. Others understand thereby, of, or, by the mothes]

20. From the morning to the evening are they consumed [i.e. they are continually wasted and destroyed, by all kinds of plagues and miseries, all days of their lives.] without being heeded [i.e. without any one’s taking notice of it, or applying any remedy thereunto. Heb. Because there is not, that (sets his heart to them) compare chapter 23. 6. And see this manner of speaking completed, ab. chapter 1. V. 8. And in the annotation] they perish for ever.

21. Doth not their excellency depart [understand hereby all that wherein, or whereby men use to excel one above the other, and be exalted and magnified above the rest.] with them? [or which is in them.] they die, but not in wisdom. [i.e. they die without the true knowledge and fear of God, which is the beginning, yea the whole sum and main substance of true wisdom. Proverbs 1:27. Compare Psalm 49. 21.]